成唯識論演祕 7.670

7.670

按《勝鬘經》云：「阿羅漢、辟支佛有餘生法不盡，故有生」者，釋曰：明我生已盡，智不究竟，即知苦智。知苦智二：一、知分段；二、知變易。二乘斷初，未斷變易，故言「有生」。「有餘梵行成故不純」者，釋曰：梵行已立不究竟也，即證滅智。涅槃名梵，證梵之因，名為「梵行」。梵行有二：一、分段因盡顯有餘依，分段果盡顯無餘依；二、變易果盡顯無餘依，無漏依在顯有餘依。二乘定姓及不定姓，於前一中得有全分，不得第二。雖有所成，而為變易因果所雜，故名「不純」。「事不究竟，故當有所作」者，釋曰：所作已辦不究竟也，是修道智。修道有二：一、治分段；二、治變易。二乘但修分段對治，餘治未修，故事不究竟。事不究竟，故當有所作。「不度彼故，當有所斷」者，釋曰：不受後有不究竟也，是斷集智。所斷有二：一、分段因；二、變易因。二乘斷初第二因，名「不度彼」。不度彼故，當必須斷。「不斷彼故，去涅槃界遠」者，釋曰：由前四智皆不究竟，故去如來大涅槃遠。舉第四智，顯前三智。

Citing the Śrīmālādevī-sūtra: "Arhats and pratyekabuddhas have remaining phenomena of birth not yet exhausted, and thus they have birth." Explanation: This explains that [their knowledge of] "my births are exhausted" is not ultimate; it is the knowledge of suffering. The knowledge of suffering is twofold: first, knowing fragmentary [birth and death]; second, knowing inconceivable transformation [birth and death]. The two vehicles have severed the first but not yet severed inconceivable transformation; therefore, it says "they have birth." "Remaining pure conduct has been accomplished, hence it is not pure." Explanation: Pure conduct has been established non-ultimately; it is the knowledge of realizing cessation. Nirvāṇa is called pure (brahma); the cause of realizing pure is called "pure conduct." Pure conduct is twofold: first, the exhaustion of the causes of fragmentary [birth and death] reveals [nirvāṇa] with residue, and the exhaustion of the fruits of fragmentary [birth and death] reveals [nirvāṇa] without residue; second, the exhaustion of the fruits of inconceivable transformation reveals [nirvāṇa] without residue, while the remaining anāsrava basis reveals [nirvāṇa] with residue. Sentient beings of determined and undetermined lineage of the two vehicles fully attain the former one, but do not attain the second. Although they have accomplished something, it is admixed with the causes and fruits of inconceivable transformation; therefore, it is called "not pure." "Their tasks are not ultimate, hence they still have what is to be done." Explanation: [Their knowledge of] "what had to be done has been accomplished" is not ultimate; it is the knowledge of the path of cultivation. The path of cultivation is twofold: first, counteracting fragmentary [birth and death]; second, counteracting inconceivable transformation. The two vehicles only cultivate the counteragent to fragmentary [birth and death], and have not cultivated the remaining counteragents; therefore, their tasks are not ultimate. Their tasks being not ultimate, they still have what is to be done. "Not having crossed beyond that, they still have what is to be severed." Explanation: [Their knowledge of] "experiencing no further existence" is not ultimate; it is the knowledge of severing the origin. What is to be severed is twofold: first, the causes of fragmentary [birth and death]; second, the causes of inconceivable transformation. The two vehicles sever the first, but the second cause is called "not having crossed beyond that." Not having crossed beyond that, they definitely must still sever it. "Because they have not severed that, they are far from the realm of nirvāṇa." Explanation: Because the preceding four knowledges are all non-ultimate, they are far from the Tathāgata's great nirvāṇa. Mentioning the fourth knowledge indicates the preceding three knowledges.